The solution to this problem can be stated as follows: only where the text itself (in either Testament) signals the reader that the author clearly intended the material to have a limited application of a built-in obsolescene can we dare to conclude that the material in that section is discontinuous and of no permanent or literal authority. This is not to say that that same material may not, however, have behind it an abiding principle that is clearly taught in the abiding and continuous revelation of God. The question of continuity and discontinuity cannot be solved by imposed philosophical or imposed theological categories over the text of Scripture; the text must remain sovereign! It will give its own signals in the very context in which the suspected discontinuous text appears. Thus, we would solve the problem of the number and location of these texts that are time-conditioned by appealing to an exegesis of the affected passages.
from Walter C. Kaiser, Toward Rediscovering The Old Testament, 100.